Mondays are for Church History
7/15/24
Schaff, Philip. (2014). "Chapter IV. The Rise and Progress of Monasticism." In History of the Christian Church. (The Complete Eight Volumes in One). Volume 3, Nicene and Post-Nicene Christianity A.D. 311-600, from Constantine the Great to Gregory the Great. (pp. 1908-1993). (Original work published 1889). Amazon Kindle Edition. (Personal Library). (through section 47)
"§45. The Benedictines. Cassiodorus. (pp. 1982-1984).
Though Benedict was to have a strong influence on Christianity and European society, Schaff considers Benedict to have been concerned only with his group of monks (Schaff 2014, p. 1982). His order did have a profound influence, especially until the 13th century. The addition of scholarly work to the monastic order, according to Jerome, was due to Cassiodorus. In 538, he founded a monastery and "collected a large library, encouraged the monks to copy and to study the Holy Scriptures, the works of the church fathers, and even the ancient classics" (Schaff 2014, p. 1984). This example spread to other Benedictine monasteries.
"§46. Opposition to Monasticism. Jovinian. (pp. 1984-1989).
Despite the strength of the monastic movement, there were noteworthy moves in opposition to it (Schaff 2014, p. 1985). Secular authorities, military leaders, supporters of paganism, and those with a more worldly outlook all had reasons to object to the popularity of monasticism. Schaff sees Jovinian as the most important of the Christian opponents (Schaff 2014, p. 1986). By 390, Jovinian had written a work (no longer extant) objecting to the ethics of monasticism. Jerome wrote forcefully against him, while Augustine tended toward leniency. Jovinian was excommunicated and banished around 390. He died in exile by 406. Schaff summarizes Jerome's accusations in brief (Schaff 2014, p. 1987). Jovinian held that those who are married have equal merit to those who remain unmarried. He held to a form of eternal security of those with faith who are baptized. He endorsed enjoyment of food received with thanksgiving. He further maintained that those faithful to their baptism would receive an equal heavenly reward. Schaff notes the similarity of much of Jovinian's teaching to that of Calvin and Luther (Schaff 2014, p. 1988).
"§47. Helvidius, Vigilantius, and Aerius." (pp. 1989-1992).
Helvidius notably wrote a refutation of the perpetual virginity of Mary, before 383 (Schaff 2014, p. 1989). This signaled his endorsement of the estate of marriage. Jerome summarized his arguments from Scripture, which were very similar to those used today. Jerome's objections are likewise similar to the defenses of Mary's perpetual virginity still in use (Schaff 2014, p. 1990).
In the early 5th century, Vigilantius, in Barcelona, wrote against ascetic superstition (Schaff 2014, p. 1990). Schaff considers Jerome's response to be a hastily written personal attack. He quotes Jerome at some length.
Aerius of Sebaste, though an ascetic himself, based on Christian freedom wrote against the enforcement of fasts at certain times (Schaff 2014, p. 1991). He faced significant persecution from the Christian hierarchy.
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